TODAY'S CONSIDERATIONS

Many over the years have said that they wish they could have met Maharaj "in person." Really?
First, Maharaj would reply to such a comment with this pointer: "There is not, and never has been, a 'Maharaj' to meet 'in person'." When the universal consciousness speaks and is heard, it matters not where the hearer is physically.

Moreover, just as the warped perspectives of seven billion "non-realized persons" generate seven billion ideas about what "the world" is like, so too are there as many perspectives of "what Maharaj was like" and "what 'benefits' were gained by being with him" as there are persons who went to the loft.
Some egomaniacs were kicked out and hated him; some adored him; some worshipped him; some disagreed with him and argued with him; when he turned away from both religion and spirituality, many criticized him for having been "ruined by egotism."

Even more significantly, though, these questions should be asked of those who are lost in the dream, as evidenced by the fact that they are involved in "hero worship" and therefore not only attached to their own roles but to their perceived roles of some "other."

1. "During what period, exactly, would you have liked to have met Maharaj?" He taught - depending on the way one determines his "start date - for "more than fifteen years, twice a day, in his loft" or for "around thirty years, starting with his offering of 'initiations'"; or for "more than forty years starting after he returned from his wanderings to Bombay and began sharing pointers in his beedi shop."

2. "So would you have liked to have been there during the early years when he led people in the singing of Hindu songs and dances, or when he told them they had invented god or gods and goddesses to give them what their ego-states desire and to help their ego-states avoid what they fear?"

3. "Or would you have liked to have been there during the years when Westerners showed up and influenced Maharaj to share lofty, spiritual pointers, or later when he told people to 'just give up spirituality'?"

4. "Or would you have liked to have been there during any of the I AM THAT talks, or later when he told people to stop reading the talks in that book and to listen to his later messages which dealt with the fact that the Ultimate Sickness is a mind sickness?"

5. "And what day would you have liked to have been there? On a day when he was talking to someone stuck at the third step on the 'path' whom he was advising to move on to the Child Ignorance Stage, even if you were still at the 1st or 2nd step? Or on a day when he was advising one at the 6th step to move to the seventh when you were still at the third? What 'benefit' do you imagine you could possibly have gained by being in the presence of a particular elemental plant food body?"

6. "If you have an infection, would you prefer to visit a doctor nowadays who can prescribe the most effective antibiotic being called for, or would you prefer to have visited a doctor during the days when patients were fed soil to treat infections? Or would you prefer treatments from earlier on when doctors tried to summon powerful spirits to come and enter your body and heal you?"

7. Maharaj himself said that the pointers during most of his years of teaching were off the mark and that persons should listen only to the pointers offered after he realized that the Ultimate Sickness is centered in the mind, not in a soul exposed to too little dogma and not in a sick spirit.

Early on, Maharaj often gave lip service to his namesake, the Nisarga Yoga. Eventually, it became the essence of his message.
If the wise are sick or Sick, then they will seek out the medicine / Medicine which had proved to be most viable.

Maharaj found which versions of the Medicine were not viable and advised seekers to stay away from them, and he also found a Medicine which attempts to address the real issues at the core of the Ultimate Sickness, namely, the mental issues.

The invitation offered via this series is to understand that the "fully realized" are no different from anyone else. The only difference is in perspective, so certain perspectives here that might differ from perspectives held by "others" are being shared. Some might take them into consideration. Most will likely leave them.

For those preferring labels, the perspective here is "a non-duality perspective" that has been honed by an understanding of "the Nisarga Yoga" which has led - post-Realization - to abiding in an all-natural manner only (meaning, in a not-unnatural manner and in a non-supernatural manner).

What does that look like in application? A deer abiding in an all-natural manner only knows that it is, but it does not know that it is "a deer," at least according to a label assigned by persons. So it is during the post-Realization manifestation: there is an awareness of being, but no awareness of being "this" or being "that" or being "something" or being "anything."

There is, among the Realized that live naturally post-Realization, no sense of being "something special" (or of being "Something Really Special" either).
The only difference at play between
(a) the "realized Nisargan" that is living naturally and
(b) those claiming both "realization" and "some new, superior identity"
is perspective.
And the only difference at play between
(c) "the Realized"
and
(d) "the non-Realized"
is also . . . perspective.

Consider: a seeker is standing beside a "realized teacher" on a mountainside that is overlooking one of the most beautiful valleys on the planet. Both teacher and seeker are near-sighted, but the teacher is wearing a new pair of glasses while the seeker has not yet been fitted with the glasses he needs to see clearly.

The teacher speaks of the beauty and peacefulness of the scene before them, but the seeker complains that what he sees before them is a scene that is dark and blurry and not beautiful at all.
The teacher removes his glasses and places them over the eyes of the seeker and suddenly the seeker gasps and then says, "I now see one of most beautiful valleys on the planet! It is so lovely and peaceful!"

Nothing about the scene had changed.

The only thing that changed was the perception of the seeker when his distorted view of the scene - and when the subsequent distorted beliefs about the scene that he thought were true and accurate - were seen to not be true or accurate at all.

To be continued.

Please enter into the silence of contemplation.

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